Daniel 2:46

2:46 Then King Nebuchadnezzar bowed down with his face to the ground ¹  and paid homage to Daniel. He gave orders to offer sacrifice and incense to him.

Daniel 9:21

9:21 yes, while I was still praying, ²  the man Gabriel, whom I had seen previously ³  in a vision, was approaching me in my state of extreme weariness, ⁴  around the time of the evening offering.

Daniel 9:27

9:27 He will confirm a covenant with many for one week. ⁵ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁶  of abominations will come ⁷  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 3:6

3:6 Whoever does not bow down and pay homage will immediately ⁸  be thrown into the midst of a furnace of blazing fire!”

Daniel 3:11

3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire.

Daniel 3:9

3:9 They said ⁹  to King Nebuchadnezzar, “O king, live forever! ¹⁰ 

Daniel 6:21

6:21 Then Daniel spoke to ¹¹  the king, “O king, live forever!

Daniel 3:5

3:5 When you hear the sound of the horn, flute, zither, ¹²  trigon, harp, pipes, and all kinds of music, you must ¹³  bow down and pay homage to the golden statue that King Nebuchadnezzar has erected.

Daniel 3:7

3:7 Therefore when they all ¹⁴  heard the sound of the horn, flute, zither, trigon, harp, pipes, ¹⁵  and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.

Daniel 3:10

3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music.

Daniel 3:14

3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected?

Daniel 3:18

3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

Daniel 8:11

8:11 It also acted arrogantly against the Prince of the army, ¹⁶  from whom ¹⁷  the daily sacrifice was removed and whose sanctuary ¹⁸  was thrown down.

Daniel 11:38

11:38 What he will honor is a god of fortresses – a god his fathers did not acknowledge he will honor with gold, silver, valuable stones, and treasured commodities.

Daniel 3:16

3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ¹⁹  “We do not need to give you a reply ²⁰  concerning this.

Daniel 12:11

12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ²¹  there are 1,290 days.

Daniel 8:12

8:12 The army was given over, ²²  along with the daily sacrifice, in the course of his sinful rebellion. ²³  It hurled ²⁴  truth ²⁵  to the ground and enjoyed success. ²⁶ 

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ²⁷ 

Daniel 3:28

3:28 Nebuchadnezzar exclaimed, ²⁸  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ²⁹  and has rescued his servants who trusted in him, ignoring ³⁰  the edict of the king and giving up their bodies rather than ³¹  serve or pay homage to any god other than their God!

Daniel 3:12

3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men ³²  have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

Daniel 2:7

2:7 They again replied, “Let the king inform us ³³  of the dream; then we will disclose its ³⁴  interpretation.”

Daniel 6:6

6:6 So these supervisors and satraps came by collusion ³⁵  to the king and said ³⁶  to him, “O King Darius, live forever!

Daniel 10:12

10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ³⁷  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 2:4

2:4 The wise men replied to the king: [What follows is in Aramaic ³⁸ ] “O king, live forever! Tell your servants the dream, and we will disclose its ³⁹  interpretation.”

Daniel 2:25

2:25 So Arioch quickly ushered Daniel into the king’s presence, saying to him, “I ⁴⁰  have found a man from the captives of Judah who can make known the interpretation to the king.”

Daniel 2:27

2:27 Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king.

Daniel 5:10

5:10 Due to the noise ⁴¹  caused by the king and his nobles, the queen mother ⁴²  then entered the banquet room. She ⁴³  said, “O king, live forever! Don’t be alarmed! Don’t be shaken!

Daniel 5:17

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ⁴⁴  interpretation.

Daniel 6:14-15

6:14 When the king heard this, ⁴⁵  he was very upset and began thinking about ⁴⁶  how he might rescue Daniel. Until late afternoon ⁴⁷  he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and ⁴⁸  said to him, ⁴⁹  “Recall, ⁵⁰  O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”

Daniel 9:20

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ⁵¹  –

Daniel 2:20

2:20 saying, ⁵² 

“Let the name of God ⁵³  be praised ⁵⁴  forever and ever,

for wisdom and power belong to him.

Daniel 3:8

3:8 Now ⁵⁵  at that time certain ⁵⁶  Chaldeans came forward and brought malicious accusations against ⁵⁷  the Jews.

Daniel 6:16

6:16 So the king gave the order, ⁵⁸  and Daniel was brought and thrown into a den ⁵⁹  of lions. The king consoled ⁶⁰  Daniel by saying, “Your God whom you continually serve will rescue you!”

Daniel 6:20

6:20 As he approached the den, he called out to Daniel in a worried voice, ⁶¹  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

Daniel 8:14

8:14 He said to me, “To 2,300 evenings and mornings; ⁶²  then the sanctuary will be put right again.” ⁶³ 

Daniel 11:31

11:31 His forces ⁶⁴  will rise up and profane the fortified sanctuary, ⁶⁵  stopping the daily sacrifice. In its place they will set up ⁶⁶  the abomination that causes desolation.

Daniel 12:13

12:13 But you should go your way ⁶⁷  until the end. ⁶⁸  You will rest and then at the end of the days you will arise to receive ⁶⁹  what you have been allotted.” ⁷⁰ 

Daniel 2:10

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ⁷¹  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.

Daniel 3:24

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ⁷²  into ⁷³  the fire?” They replied to the king, “For sure, O king.”

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁷⁴  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁷⁵  if only the dream were for your enemies and its interpretation applied to your adversaries!

Daniel 6:13

6:13 Then they said to the king, “Daniel, who is one of the captives ⁷⁶  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ⁷⁷ 

Daniel 8:13

8:13 Then I heard a holy one ⁷⁸  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 9:18

9:18 Listen attentively, ⁷⁹  my God, and hear! Open your eyes and look on our desolated ruins ⁸⁰  and the city called by your name. ⁸¹  For it is not because of our own righteous deeds that we are praying to you, ⁸²  but because your compassion is abundant.

Daniel 11:30

11:30 The ships of Kittim ⁸³  will come against him, leaving him disheartened. ⁸⁴  He will turn back and direct his indignation against the holy covenant. He will return and honor ⁸⁵  those who forsake the holy covenant.

Daniel 6:12

6:12 So they approached the king and said to him, ⁸⁶  “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, ⁸⁷  according to the law of the Medes and Persians, which cannot be changed.”

Daniel 3:17

3:17 If ⁸⁸  our God whom we are serving exists, ⁸⁹  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 9:3

9:3 So I turned my attention ⁹⁰  to the Lord God ⁹¹  to implore him by prayer and requests, with fasting, sackcloth, and ashes. ⁹² 

Daniel 11:37

11:37 He will not respect ⁹³  the gods of his fathers – not even the god loved by women. ⁹⁴  He will not respect any god; he will elevate himself above them all.

Daniel 3:23

3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ⁹⁵  of blazing fire while still securely bound. ⁹⁶ 

Daniel 3:29

3:29 I hereby decree ⁹⁷  that any people, nation, or language group that blasphemes ⁹⁸  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”

Daniel 4:34

4:34 But at the end of the appointed time ⁹⁹  I, Nebuchadnezzar, looked up ¹⁰⁰  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ¹⁰¹ 

Daniel 9:4

9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ¹⁰²  great and awesome God who is faithful to his covenant ¹⁰³  with those who love him and keep his commandments,

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ¹⁰⁴  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ¹⁰⁵  for you have given me strength.”

Daniel 11:8

11:8 He will also take their gods into captivity to Egypt, along with their cast images and prized utensils of silver and gold. Then he will withdraw for some years from ¹⁰⁶  the king of the north.

Daniel 11:39

11:39 He will attack ¹⁰⁷  mighty fortresses, aided by ¹⁰⁸  a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. ¹⁰⁹ 

[2:46]  ¹ tn Aram “fell on his face.”

[9:21]  ² tn Heb “speaking in prayer.”

[9:21]  ³ tn Heb “in the beginning.”

[9:21]  ⁴ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

[9:27]  ⁵ tn Heb “one seven” (also later in this line).

[9:27]  ⁶ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ⁷ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[3:6]  ⁸ tn Aram “in that hour.”

[3:9]  ⁹ tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.

[3:9]  ¹⁰ sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.

[6:21]  ¹¹ tn Aram “with.”

[3:5]  ¹² sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.

[3:5]  ¹³ tn The imperfect Aramaic verbs have here an injunctive nuance.

[3:7]  ¹⁴ tn Aram “all the peoples.”

[3:7]  ¹⁵ tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew MSS, some LXX MSS, and Vulgate. Cf. vv. 5, 10, 15.

[8:11]  ¹⁶ sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ¹⁷ tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ¹⁸ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[3:16]  ¹⁹ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ²⁰ tn Aram “to return a word to you.”

[12:11]  ²¹ tn Heb “to give.”

[8:12]  ²² tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.

[8:12]  ²³ tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.

[8:12]  ²⁴ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ²⁵ sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.

[8:12]  ²⁶ tn Heb “it acted and prospered.”

[3:15]  ²⁷ tn Aram “hand.” So also in v. 17.

[3:28]  ²⁸ tn Aram “answered and said.”

[3:28]  ²⁹ sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

[3:28]  ³⁰ tn Aram “they changed” or “violated.”

[3:28]  ³¹ tn Aram “so that they might not.”

[3:12]  ³² sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.

[2:7]  ³³ tn Aram “his servants.”

[2:7]  ³⁴ tn Or “the.”

[6:6]  ³⁵ tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ³⁶ tn Aram “thus they were saying.”

[10:12]  ³⁷ tn Heb “gave your heart.”

[2:4]  ³⁸ sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.

[2:4]  ³⁹ tn Or “the.”

[2:25]  ⁴⁰ sn Arioch’s claim is self-serving and exaggerated. It is Daniel who came to him, and not the other way around. By claiming to have found one capable of solving the king’s dilemma, Arioch probably hoped to ingratiate himself to the king.

[5:10]  ⁴¹ tn Aram “words of the king.”

[5:10]  ⁴² tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ⁴³ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[5:17]  ⁴⁴ tn Or “the.”

[6:14]  ⁴⁵ tn Aram “the word.”

[6:14]  ⁴⁶ tn Aram “placed his mind on.”

[6:14]  ⁴⁷ tn Aram “the entrances of the sun.”

[6:15]  ⁴⁸ tc Theodotion lacks the words “came by collusion to the king and.”

[6:15]  ⁴⁹ tn Aram “the king.”

[6:15]  ⁵⁰ tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”

[9:20]  ⁵¹ tn Heb “the holy mountain of my God.”

[2:20]  ⁵² tn Aram “Daniel answered and said.”

[2:20]  ⁵³ sn As is often the case in the Bible, here the name represents the person.

[2:20]  ⁵⁴ tn Or “blessed.”

[3:8]  ⁵⁵ tc This expression is absent in Theodotion.

[3:8]  ⁵⁶ tn Aram “men.”

[3:8]  ⁵⁷ tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.

[6:16]  ⁵⁸ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ⁵⁹ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ⁶⁰ tn Aram “answered and said [to Daniel].”

[6:20]  ⁶¹ tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[8:14]  ⁶² sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.

[8:14]  ⁶³ tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).

[11:31]  ⁶⁴ tn Heb “arms.”

[11:31]  ⁶⁵ tn Heb “the sanctuary, the fortress.”

[11:31]  ⁶⁶ tn Heb “will give.”

[12:13]  ⁶⁷ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁶⁸ tc The LXX lacks “until the end.”

[12:13]  ⁶⁹ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁷⁰ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[2:10]  ⁷¹ tn Aram “matter, thing.”

[3:24]  ⁷² tn Aram “we threw…bound.”

[3:24]  ⁷³ tn Aram “into the midst of.”

[4:19]  ⁷⁴ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁷⁵ tn Aram “my lord.”

[6:13]  ⁷⁶ tn Aram “from the sons of the captivity [of].”

[6:13]  ⁷⁷ tn Aram “prays his prayer.”

[8:13]  ⁷⁸ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[9:18]  ⁷⁹ tn Heb “turn your ear.”

[9:18]  ⁸⁰ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ⁸¹ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ⁸² tn Heb “praying our supplications before you.”

[11:30]  ⁸³ sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).

[11:30]  ⁸⁴ sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.

[11:30]  ⁸⁵ tn Heb “show regard for.”

[6:12]  ⁸⁶ tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.

[6:12]  tn Aram “before the king.”

[6:12]  ⁸⁷ tn Aram “the word is true.”

[3:17]  ⁸⁸ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ⁸⁹ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[9:3]  ⁹⁰ tn Heb “face.”

[9:3]  ⁹¹ tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

[9:3]  ⁹² sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

[11:37]  ⁹³ tn Heb “consider.”

[11:37]  ⁹⁴ tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.

[3:23]  ⁹⁵ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁹⁶ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[3:29]  ⁹⁷ tn Aram “from me is placed an edict.”

[3:29]  ⁹⁸ tn Aram “speaks negligence.”

[4:34]  ⁹⁹ tn Aram “days.”

[4:34]  ¹⁰⁰ tn Aram “lifted up my eyes.”

[6:26]  ¹⁰¹ tn Aram “until the end.”

[9:4]  ¹⁰² tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ¹⁰³ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

[10:19]  ¹⁰⁴ tn Heb “treasured man.”

[10:19]  ¹⁰⁵ tn Heb “my lord may speak.”

[11:8]  ¹⁰⁶ tn The Hebrew preposition מִן (min) is used here with the verb עָמַד (’amad, “to stand”). It probably has a sense of separation (“stand away from”), although it may also be understood in an adversative sense (“stand against”).

[11:39]  ¹⁰⁷ tn Heb “act against.”

[11:39]  ¹⁰⁸ tn Heb “with.”

[11:39]  ¹⁰⁹ tn Or perhaps “for a reward.”